From Carpenter to Prophet: Oschoffa’s Personal Charisma
by Dr. Afe Adogame, University of Bayreuth, Germany
Max Weber adopted and popularized the concepts charisma and charismatische
Herrschaft in socio-scientific discourse by giving it a conspicuous status in his sociology
of religion and his political sociology [10]. In accepting and adopting this novel construct
of charisma as a divine gift, he placed emphasis also on Gottesgnadentum which is
translated as the "free gifts of grace" [11], attainable without ordination, and acceptable
outside the established church. His gaze was mainly on the belief by the followers of such
a religious leader and by the leader himself of such hold or possession. His (Weber)
viewpoints can be compressed in his often quoted statement:
The term charisma will be applied to a certain quality of an individual personality by virtue of
which he is considered extraordinary (or set apart from ordinary men) and treated as endowed with
supernatural, super-human, or at least specifically exceptional powers or qualities. These are such
as are not accessible to the ordinary person, but are regarded as of divine origin or as exemplary,
and on the basis of them the individual concerned is treated as a leader. In primitive circumstances
this peculiar kind of quality is thought of as resting on magical powers, whether of prophets,
persons with a reputation for therapeutic or legal wisdom, leaders in the hunt, or heroes in war ...
What is alone important is how the individual is actually regarded by those subject to charismatic
authority, by his "followers" or "disciples" (Weber 1947: 358-9).
From the claims and testimonies of Oschoffa’s followers and some non-followers to the
nature of his work and his personality, Oschoffa clearly fits Weber’s idealtypisch
depiction of the charismatic leader, endowed with supernatural, superhuman, or at least
exceptional powers and qualities (Weber 1978: 241). CCC Constitution (1980) Second
Schedule states inter alia that:
The Celestial Church of Christ is part of the one spiritual, world-wide, united, indivisible Holy
Church which came into the world from heaven by Divine Order ... through a single individual, a
man who is the founder of the church, the Reverend Pastor, Prophet Founder Samuel Bilehou
Joseph Oshoffa (CCC Constitution, p. 2).
The interaction and re-enforcement between the self-confidence of the leader on the one
hand and the devotion of his followers is a prerequisite for the validity of charisma.
Weber underscored the role of recognition and deeds as the two indispensable criteria for
die Geltung des charisma as he stated, "If those to whom he feels sent do not recognize
him, his claim collapses; if they recognize him, he is their master as long as he proves
himself" (Weber 1968: 1113). There is no gainsaying the fact that it is obligatory for a
charismatic leader to incessantly evince his charismatic potentialities. What people said
about Oschoffa before and after his death appears to show the above assertion as a truism
for him. This is in line with the popular belief of most social scientific observers of new
religions or charismatic movements that such testimonies are decisive to the charismatic
leader in so far as it impresses on him his followers conviction and belief in his
charismatic capabilities and authority.
Oschoffa’s charismatic status could also be seen in the various titles he was identified
with. Throughout his lifetime, Oschoffa was known and addressed as - "Reverend,
Pastor, Prophet, Founder". That all these titles or offices were combined by him alone is
perhaps a striking feature uncommon to several of the African initiated churches. The
combination of these "titles" or "offices" in the person of the Pastor-Founder from the
formative years of the CCC demonstrates the charismatic authority and bureaucratic
priesthood that existed side by side. CCC Constitution gives a vivid picture of this
coexistence and the complicated hierarchy introduced by the Pastor-Founder himself. It
consists essentially of two main parts, the first section contains the foundation history and
injunctions on beliefs and rituals, and the other section documents the administrative
structure and hierarchy of the church. It was through this complex but effective
machinery that CCC was run throughout his lifetime and also after his demise. Oschoffa
did not only combine charisma and authority from the genesis of the movement, he was
able to keep the structure he built cohesive and united with his charisma. Olupona has
rightly asserted elsewhere that "the coexistence of both charismatic authority and a
bureaucratic priesthood, observable from the beginnings of the Celestial Church is best
symbolized in the title of the founder of the church" [12].
Clause 108 of CCC Constitution underscores the leader’s status that:
The Pastor as the ultimate spiritual head of the Celestial Church of Christ worldwide shall be
vested with the sole, ultimate and unchallengeable authority on all matters affecting church life, be
it planning, organization, doctrinal standards and the spread of doctrines, education, legislation or
discipline, the provisions of this constitution notwithstanding (CCC Constitution, p. 36).
The entire structural and organizational make-up of the CCC revolves around the person
of the Pastor-Founder. This sole prerogative attributed to the Pastor by the constitution to
a great extent helped to elicit and rekindle in his followers feelings of obedience, loyal
submission. Throughout Oschoffa's lifetime, his authority was largely seen to be
unquestionable and sacrosanct [13]. This explains to a great extent why cases of schism
were not rampant in CCC during his lifetime. The hierarchical structure is elaborate and
highly complex as shown above. Though the constitution vested in him absolute and
unchallengeable authority as the sole head or leader, yet he established a structure with
about twelve ranked grades. CCC hierarchy may be split into the line of "prophets" and
line of "leaders". However, all the offices remain subordinate and responsible to the
Pastor-Founder who has the final say in all matters affecting the church and her members.
The attitude of reverence received by Oschoffa from his followers did not die with him.
Rather, our study reveals that on such occasions as the annual remembrance anniversaries
in his honour and in other such occasions or church rituals, the mere mention of his name
sends several worshippers into trance, "frenetic" moods and outbursts [14]. During his
burial ceremony, a local newspaper reported a members' description of the event as "the
passing away of a deity" [15]. Many members claim to strange occurences during the
event were seen as further proofs to his enigmatic, spiritual powers. The grave of the late
founder was besieged by adherents and non-adherents alike. It became a target for those
in quest for spiritual power, such that CCC authorities had to give warnings to members
to desist from further removal of marble tiles and beach sand around Oschoffa’s grave
[16].
As I noted elsewhere, "this plethora of "unchallengeable authority" or charism of the
Pastor as enshrined in CCC Constitution or in any other religious or social movements
may perhaps pay off, and may not be capable of standing the test of time in the
subsequent processes of routinization, democratization and modernization within the
movement or group. The impracticality of the constitutional provisions with regards to
succession into the office of the Pastor following the demise of Oschoffa and the
leadership crisis which ensued cannot be far-fetched. One may argue here that so long as
that proviso, which makes the naming and proclamation of a succeeding Pastor the
exclusive preserve or prerogative of an incumbent Pastor, remains unamended in CCC
Constitution, so also will it remain a burning issue which could be a potential for
increasing schism" (Adogame 1999: 54).